HKB
body is left to itself, so that according to diverse natural temperaments, some men's bodies are subject to more defects, some to fewer, although original sin is equal in all.
Reply Obj. 2: Both original and actual sin are removed by the same cause that removes these defects, according to the Apostle (Rom. 8:11): "He . . . shall quicken . . . your mortal bodies, because of His Spirit that dwelleth in you": but each is done according to the order of Divine wisdom, at a fitting time. Because it is right that we should first of all be conformed to Christ's sufferings, before attaining to the immortality and impassibility of glory, which was begun in Him, and by Him acquired for us. Hence it behooves that our bodies should remain, for a time, subject to suffering, in order that we may merit the impassibility of glory, in conformity with Christ.
Reply Obj. 3: Two things may be considered in actual sin, the substance of the act, and the aspect of fault. As regards the substance of the act, actual sin can cause a bodily defect: thus some sicken and die through eating too much. But as regards the fault, it deprives us of grace which is given to us that we may regulate the acts of the soul, but not that we may ward off defects of the body, as original justice did. Wherefore actual sin does not cause those defects, as original sin does.
SIXTH ARTICLE [I-II, Q. 85, Art. 6]
Whether Death and Other Defects Are Natural to Man?
Objection 1: It would seem that death and such like defects are natural to man. For "the corruptible and the incorruptible differ generically" (Metaph. x, text. 26). But man is of the same genus as other animals which are naturally corruptible. Therefore man is naturally corruptible.
Obj. 2: Further, whatever is composed of contraries is naturally corruptible, as having within itself the cause of corruption. But such is the human body. Therefore it is naturally corruptible.
Obj. 3: Further, a hot thing naturally consumes moisture. Now human life is preserved by hot and moist elements. Since therefore the vital functions are fulfilled by the action of natural heat, as stated in De Anima ii, text. 50, it seems that death and such like defects are natural to man.
On the contrary, (1) God made in man whatever is natural to him. Now "God made not death" (Wis. 1:13). Therefore death is not natural to man.
(2) Further, that which is natural cannot be called either a punishment or an evil: since what is natural to a thing is suitable to it. But death and such like defects are the punishment of original sin, as stated above (A. 5). Therefore they are not natural to man.
(3) Further, matter is proportionate to form, and everything to its end. Now man's end is everlasting happiness, as stated above (Q. 2, A. 7; Q. 5, AA. 3, 4): and the form of the human body is the rational soul, as was proved in the First Part (Q. 75, A. 6). Therefore the human body is naturally incorruptible.
I answer that, We may speak of any corruptible thing in two ways; first, in respect of its universal nature, secondly, as regards its particular nature. A thing's particular nature is its own power of action and self-preservation. And in respect of this nature, every corruption and defect is contrary to nature, as stated in De Coelo ii, text. 37, since this power tends to the being and preservation of the thing to which it belongs.